** 


dDvoUe. 


HYMN  OF  A  CENTURY 


^  JAN  23  1937 

GiCALS- 


BY  SISTER  MARY  ANTONELLA  HARDY 


"  Hail  to  the  Queen  who  reigns  above, 
Mother  of  clemency  and  love, 
Hail  thou,  our  hope,  life,  sweetness;  we 
Eve's  banished  children  cry  to  thee. 

"  We,  from  this  wretched  vale  of  tears 
Send  sighs  and  groans  unto  thy  ears ; 
Oh,  then,  sweet  Advocate,  bestow 
A  pitying  look  on  us  below. 

"  After  this  exile,  let  us  see 
Our  blessed  Jesus,  born  of  thee. 
O  merciful,  O  pious  Maid, 
O  gracious  Mary,  lend  thine  aid." 

"  Did  Father  Nerinckx  make  this  translation  of  the  Salve 
Regina?" 

Many  who  have  heard  this  hymn  sung  by  the  Sisters. of 
Loretto  at  the  Foot  of  the  Cross,  have  been  in  admiration 
of  it.  Throughout  the  years,  copy  after  copy  of  words 
and  music  has  been  requested,  especially  by  priests,  and  the 
question  heading  this  article  has  time  and  again  been  asked. 
No  one  knew  more  than  that  it  was  called  "  Father  Ne- 
rinckx' hymn  ",  a  title  affectionately  bestowed  since  he  had 
adopted  it  for  his  spiritual  children,  the  Sisters  of  Loretto, 
and  made  it  an  obligation  of  Rule  to  sing  it  at  their  morn- 
ing and  evening  devotions.  The  Rule  specifies,  in  part,  for 
the  morning :  "  A  consideration  is  read  on  the  Passion  of 
our  Lord,  with  the  Stabat  Mater,  .  .  .  one  Our  Father  and 
Hail  Mary  for  the  Bishop  and  Missionaries  of  this  Diocese, 
another  for  the  welfare  of  the  country  and  the  Benefactors 


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of  the  Institute.  The  conclusion  with  the  Antiphona :  Hail 
to  the  Queen,  sung."  And  it  is  again  specified  to  be  sung 
at  the  evening  devotions. 

From  an  article,  "  A  Philadelphia  Choir  Book  of  1787  ", 
by  Monsignor  H.  T.  Henry,  Litt.D.,  begun  in  the  Sep- 
tember, 191 5,  issue  of  the  "  Records  of  the  American 
Catholic  Historical  Society ",  a  much  desired  light  has 
been  thrown  upon  the  origin  of  the  translation,  or,  at  least, 
as  to  the  time  of  its  appearance.  If  Father  Nerinckx  did 
not  obtain  it  from  the  Philadelphia  Choir  Book  of  1 787,  he 
very  probably  got  it  from  one  of  the  various  Primers,  which 
Monsignor  H.  T.  Henry  mentions  as  furnishing  trans- 
lations of  Latin  hymns  for  Catholic  use  in  England  before 
1787.  These  he  could  easily  have  obtained  from  his  Rev- 
erend brother,  John  Nerinckx,  who,  an  exile  from  Belgium 
because  of  the  Revolution,  was  ordained  in  London  in  the 
year  1802. 

Outside  of  the  Rule,  Father  Nerinckx,  by  a  Directory 
which  he  compiled  for  his  spiritual  children  and  in  the  in- 
structions which  he  imparted  to  them  at  different  times, 
gave  detailed  particulars  concerning  the  various  duties  of 
the  Religious.  In  his  instruction  to  them  on  March  25, 
1823,  at  Loretto,  the  Mother  House,  he  is  reported  as  say- 
ing: 

Four  Sisters  shall  be  appointed  as  censors  to  watch  the 
others,  and  see  if  they  sing  at  the  appointed  times,  and  keep 
that  holy  rule  which  so  much  animates  us  to  praise  the  Lord. 
Let  all  the  Friends  of  Mary  join  in  praising  their  sweet 
Saviour,  some  in  sounding  forth  His  praises  with  their  voices, 
and  others  with  their  hearts.  No  one  is  allowed  to  sit  in  cor- 
ners under  pretence  that  she  cannot  sing. 

We  find  recorded  in  his  instruction  to  the  Sisters  at  their 
branch  house,  Holy  Mary's,  Calvary,  Kentucky,  November 
6,  1822 :  "  The  three  oldest  singers  that  are  capable  of  lead- 


Hymn  of  a  Century  115 

ing  the  tunes,  should  take  their  tower  a  in  the  Chapel  for  a 
week  at  a  time  to  lead  the  tunes." 

Singing  School  and  Song 
(Father  Nerinckx'  Directory) 

The  Song  in  the  Society  is  a  necessary  duty,  a  continual 
practice  &  a  particular  act  of  devotion,  its  nourishment  and 
one  of  its  sweet  effects.  It  is  for  the  school  an  help  to  piety, 
a  pleasant  recreation,  a  refreshment  of  zeal  and  an  addition  to 
education.  These  motives  ought  to  make  the  necessary  impres- 
sion upon  Superiors  and  Teachers,  &  should  encourage  Sisters 
and  scholars  that  are  blessed  with  voices  to  comply  with  this 
duty.  If  they  have  not  the  voice  of  mouth,  their  hearts  may 
accompany;  their  little  breath  may  blow  while  others  give  the 
sound ;  for  God  hears  mighty  sharp. 

In  singing,  the  hearts  ought  to  be  raised  to  God.  That  song 
is  not  good,  says  St.  Bernard,  whose  tune  pleases  more  than 
the  words  &  their  meaning.  The  beauty  of  the  voice  is  some- 
times the  cause  of  vanity,  when  vain  complacency  takes  place 
&  turns  devotion  into  sin. 

The  Society  in  song  as  well  as  in  other  performances  and 
actions  of  life  shall  incline  to  humility,  imitating  their  singing 
Mother  Mary  when  she  uttered  her  heavenly  Magnificat. 

rules 

1.  There  shall  be  in  every  house  two  teachers  for  the  Song, 
who  know  the  notes  and  have  their  tower  of  teaching. 

2.  Every  day  shall  be  half  an  hour  singing-school  for  be- 
ginners, &  half  an  hour  at  night  performances  for  Community 
&  school. 

3.  Four,  or  surely  two,  will  be  designed  to  strike  the  hymns 
in  the  chapel. 

4.  The  teachers  ought  to  be  acquainted  with  songs  for  their 
schools. 

1  Father  Nerinckx  no  doubt  had  in  mind  the  French  word  tour, 
meaning  "turn". 


ii 6  American  Catholic  Historical  Society 

5.  No  new  songs  nor  new  tunes  to  be  brought  in,  besides 
those  now  in  use  at  Loretto — the  Gregorian  or  plain  song  for 
Mass  may  be  learned — the  Lady's  Song  or  Magnificat  must  be 
sung  once  every  day,  twice  on  Saturdays,  &  twice  on  Sundays 
&  holydays ;  the  time  to  sing  this  when  all  together  at  prayers. 
Mass  or  evening-song.  (Note:  In  an  instruction  April  23, 
1823,  Father  Nerinckx  is  recorded  as  saying:  "The  Magnificat 
need  not  be  sung  at  Mass  every  time  that  anyone  Communi- 
cates, but  only  on  days  of  general  Communion.") 

6.  If  one  of  the  Sisters  or  Society,  able  to  sing,  does  not  do 
it,  she  must  acknowledge  her  fault  and  say  five  Our  Fathers 
and  Hail  Marys;  if  used  to  it,  do  public  penance. 

7.  A  sign  will  be  given  when  blunders  are  making  or  slum- 
ber observed,  or  want  of  zeal  in  the  time  of  singing;  this  to 
the  charge  of  the  oldest  Cantress,  that  is,  the  appointed  singer. 

8.  A  distinction  should  be  made  for  songs  of  common  days, 
Sundays  &  feasts.  Also  for  High  Mass  &  private;  taking 
habits,  vows,  &  making  First  Communion.  Times  of  begin- 
ning &  stopping  in  solemn  &  private  Masses — three  tunes  al- 
lowed according  to  quality  of  the  services :  tenor,  treble  &  bass. 

9.  Never  music  or  any  instruments. 

THE   SONGS   OF   LORETTO 

i.  The  holy  name  of  Jesus. 

Jesus  the  only  thought  of  Thee. 

2.  The  Incarnation  of  the  Son  of  God. 

O  Sion,  sing  the  wondrous  Love. 

3.  The  Nativity  of  our  Lord. 

With  hearts  truly  grateful. 

4.  Another  upon  the  same. 

Whilst  Angels  to  the  world. 

5.  Another. 

Sion  rejoice,  let  joyful  songs. 

6.  Desire  of  loving  God. 

O  power  divine !     O  charity. 


Hymn  of  a  Century  117 


7.  Confidence  in  God. 

Through  all  the  changing. 

8.  A  song  of  praise  to  God. 

Grateful  notes  &  numbers. 

9.  Return  of  a  dissipated  soul  to  God. 

Where  have  my  wandering  senses. 

10.  The  happy  effects  of  the  love  of  Jesus. 

Jesus,  Lover  of  my  soul. 

11.  Another. 

Graces  from  my  Jesus  flowing. 

12.  Adoration  of  the  B.  Sacrament. 

Saving  Host,  we  fall  before. 

13.  Aspiration  before  Communion. 

My  God,  my  life,  my  Love. 

14.  Another. 

I  hear  a  charming  voice. 

15.  Aspiration  in  Communion. 

Delightful  moment,  happy  hour. 

16.  Aspiration  after  Communion. 

What  happiness  can  equal  mine. 

17.  A  song  of  praise  to  God. 

O  praise  ye  the  Lord. 

18.  The  Lord's  Day. 

Welcome,  sweet  day  of  rest. 

19.  Farewell  to  the  world. 

No  longer  shall  my  soul  confide. 

20.  Contemplation  of  Heaven. 

Come,  let  us  lift  our  joyful  eyes. 

21.  In  Lent. 

O  bountiful  Creator !  hear. 

22.  In  Passion  time. 

Behold  the  Royal  Ensign  fly. 


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23.  At  Easter. 

Young  men  and  maids. 

24.  Another  at  Easter. 

Sion  rejoice!     Let  joyful  songs. 

25.  An  invitation  to  praise  God. 

Sing  ye  praises  to  the  Lord. 

26.  Salve  Regina. 

Hail  to  the  Queen. 

2j.  Ave  Maria. 

Hail  Mary  Queen  &  Virgin  pure. 

28.  An  address  to  the  Virgin  Mary  for  the  conversion  of 
those  who  are  in  error. 

O  Mother  of  the  light. 

29.  Antiphona  to  the  Blessed  Virgin. 

O  holy  Mother  of  our  God. 

30.  The  Stabat  Mater. 

Under  the  world's  redeeming  wood. 

31.  For  the  beginning  of  Mass. 

With  trembling  awe. 

32.  At  All  Saints  for  the  Souls ;  or  the  Dies  Irae. 

That  day  of  wrath !  that  dreadful. 

33.  Invocation  of  the  Holy  Ghost. 

Come,  Holy  Ghost,  send  down. 

34.  The  Veni  Creator  Spiritus. 

Spirit  Creator  of  mankind. 

35.  The  sinner's  return  to  God. 

Lord,  my  sins  lie  heavy  on. 

36.  A  funeral  song  on  death. 

Death  is  our  doom. 

37.  A  hymn  at  Vespers. 

Sing,  O  my  tongue,  adore  &. 

38.  For  the  Feast  of  a  Martyr. 

O  God,  the  lot,  the  crown. 


Hymn  of  a  Century  119 

39.  A  morning  hymn. 

Now  night  descends  the. 

40.  To  Jesus  in  the  B.  Sacrament. 

O  Jesu  Dens  Magne. 

O  Salutaris  Hostia. 

O  quam  suavis  est. 

Adoro  te  devote  latens  deitas. 

The  Litanies  of  Our  Lady 

&  the  Saints. 
The  Magnificat. 
Lord  Jesus !  have  mercy. 
The  Sanctus. 
The  Agnus  Dei. 

And  whatever  may  be  found  in  graduals  or  Antiphonals. 


Note. — The  Teachers  ought  to  have  a  minute  of  this. 

Father  Nerinckx'  injunction  that  no  new  songs  nor  new 
tunes — "  besides  those  now  in  use  at  Loretto  " — be  brought 
in,  was  a  wise  provision  against  the  introduction  of  non- 
Catholic  words  and  music.  Unconscious  he  must  have 
been  of  the  certain  Protestant  authorship  of  "  Through  all 
the  changing  scenes  of  life  ",  and  the  same  authorship  sus- 
pected of  "  While  Angels  to  the  world  proclaim  ",  "  Sing 
ye  praises  to  the  Lord  ",  and  "  O  praise  ye  the  Lord  ". 

Father  Nerinckx'  restriction,  "  Never  music  or  any  in- 
struments ",  was  very  probably  directed  against  the  violin, 
so  much  used  in  connection  with  the  dances  of  that  period 
— not  certainly  against  the  pipe  organ,  since  he  has  the  dis- 
tinction, together  with  that  of  having  brought  to  Kentucky 
the  first  stoves,  of  having  introduced  here  the  first  pipe 
organ,  a  splendid  instrument  for  that  day  and  now  in  pos- 
session of  the  Sisters  of  Loretto  at  their  Mother  House. 
This  organ  was  made  in  Paris,  France,  and  placed  by  Father 
Nerinckx  in  Bardstown  Cathedral,  where  the  Right  Rev- 
erend John  B.  David  was  organist.     Later  it  was  bought 


120  American  Catholic  Historical  Society 

by  the  Sisters  of  Loretto  at  Calvary,  for  many  years  used 
in  the  Calvary  church,  and  in  1899  brought  to  Loretto, 
where  it  is  used  in  the  orchestra  of  the  Academy. 

The  office  of  "  striking  "  the  tunes,  especially  of  Hail  to 
the  Queen — difficult  because  of  its  minor  key — was  relig- 
iously fulfilled  but  not  sought,  and  so  much  did  it  prey 
upon  the  mind  of  the  one  appointed  that  many  amusing  in- 
cidents are  related  of  timid  Novices  who  on  being  jostled 
to  arouse  them  from  the  drowsiness  that  had  overcome 
them  at  meditation  hour,  would  discordantly  break  upon 
the  prayerful  quiet  with  the  intonation,  "  Hail  to  the 
Queen  " !  The  setting  of  the  hymn — the  same  as  that 
given  in  the  Philadelphia  Choir  Book  of  1787 — was  used 
by  the  Sisters  until  1849,  at  which  time  an  easier  melody 
in  major  key  and  three-fourths  time,  was  adopted.  This 
melody,  which  they  use  to  the  present  day,  is  almost  note  for 
note  that  of  the  Dona  nobis  pacem  of  Bishop  David's  Mass 
(see  "  The  Catholic  Melodist",  published  in  1855,  by 
Webb,  Gill  &  Levering,  Louisville,  Ky.),  also  in  some  old 
hand-copied  music  done  by  Lorettines  is  found  the  same 
melody  used  for  the  Easter  hymn,  "  Ad  regias  Agni  dapes"  : 
The  Red  Sea's  dangers  now  are  past.  To  which  of  these 
three  uses  of  the  air  is  due  the  right  of  priority  is  not  now 
known. 

In  the  Directory  compiled  by  Father  Nerinckx,  we  find 
also  the  following  provision  for  the  singing  of  Hail  to  the 
Queen  at  midnight: 

The  Principal  Feasts  of  Our  Lady. 

They  are  Immaculate  Conception,  most  holy  Nativity,  most 
wondrous  Annunciation,  and  her  most  glorious  Assumption. 

Waking"  at  quarter  before  12  the  bell  rings  while  12  Hail 
Marys  are  said. 


Hymn  of  a  Century  121 

At  12  o'clock:  nine  Glorys, 

Hail  Daughter,  &c, 

Then  Hail  to  the  Queen, 

The  Litany  of  our  Lady, 

Hail  Mary  Queen, 

Nine  Glorys, 

The  Sanctus, 
Four  Our  Fathers,  &c,  in  honor  of  St.  Joachim,  St. 

Anna,  St.  Joseph,  &  St.  John  Evangelist, 
One  verse  of  the  Veni  Creator, 
Three  verses  of  Jesus,  the  only  thought, 
Nine  Glorys, 
Finish  with  the  Angelus. 

At  the  Feast  of  the  Annunciation : 

Beginning  and  ending  with  the  Angelus — kneeling. 

These  Mysteries  so  much  interesting  the  Society  are  sup- 
posed to  have  happened  at  midnight. 

But  perhaps  the  most  interesting  of  all  these  extracts 
from  Father  Nerinckx'  Directory  is  the  following: 

The  Sending  to  a  New  Establishment 
A  procession  on  the  Sunday  before  the  journey. 

1.  All  the  nominated  come  to  the  Mother  House  three  days 
before  the  start. 

2.  A  retreat  of  nine  days,  at  the  end  of  which  the  Mother  is 
installed  and  offices  designated  in  the  workroom  after  advices. 
This  done,  the  Litany  is  sung  in  the  Chapel,  then  recreation ; 
the  rest  of  the  time  is  spent  in  fixing  for  the  journey. 

3.  The  day  of  starting:  High  Mass  early,  in  which  Com- 
munion for  the  travelers,  Dear  Mother  and  the  rest  disposed 
for  Communion. 

4.  All  things  being  ready  beforehand,  after  breakfast  they 
all  go  to  the  Chapel,  say  the  Lady's  Litany,  adore  the  Blessed 
Sacrament,  hail  the  Blessed  Virgin,  go  in  the  refectory,  em- 
brace their  Sisters  with  a  farewell.     Then  on  their  knees  re- 


122  American  Catholic  Historical  Society 

ceive  the  blessing  of  the  new  Mother,  Dear  Mother  and  the 
Mother  of  Loretto  standing.  Then,  all  in  the  Chapel,  invite 
the  Lord  Jesus,  the  dear  Mother  Mary  for  company,  with  all 
the  Saints  and  Angel  Guardians  of  the  Society,  bidding  rest  to 
the  departed;  go  in  silence  into  the  wagon  from  the  Chapel, 
which  starting,  they  strike  Hail  to  the  Queen. 

5.  On  the  road  all  Rules  kept  as  much  as  possible;  the 
Sacred  Heart  picture  and  the  Loretto  picture  carried  in  sight. 
When  arrived  at  the  place,  the  adoration  of  the  B.  Sacrament 
and  Hail  to  the  Queen  sung,  they  kiss  the  ground  on  which 
they  are  to  work  for  God's  glory,  to  live  and  die,  &,  if  there 
be  a  grave-yard,  plant  the  cross,  &  dig  three  spades.  Recrea- 
tion the  third  day. 

"  Hailing  "  the  Blessed  Virgin  has  reference  to  another 
point  of  Lorettine  Rule,  which  instructs  the  Sisters  to 
begin  and  end  all  their  community  prayers  with  the  indul- 
genced  greeting  used  in  the  Holy  House  of  Loretto,  namely : 
"  Hail  Daughter  of  God  the  Father!,  Hail  Mother  of  God 
the  Son !,  Hail  Spouse  of  God  the  Holy  Ghost !,  Hail  Tem- 
ple of  the  Blessed  Trinity !  " 

The  "  Picture  of  the  Sacred  Heart "  which,  together 
with  the  "  Loretto  Picture  ",  was  to  be  carried  in  sight,  is 
one  that  Father  Nerinckx  had  made  in  Mechlin  in  181 6. 
It  bears  the  mark,  "  Grave  par  Courtais  en  M alines  ",  He 
designed  it  specially  for  the  Society;-  it  represents  our 
Lord  on  the  cross,  consumed  in  the  flames  of  His  burning 
Heart.  "  Little  Loretto  "  is  seen  at  the  foot  of  the  "  Cal- 
vary ",  small  hearts  mounting  upwards  toward  the  open 
Wound  represent  the  souls  of  those  leaving  the  world  to 
enter  the  Loretto  cloister,  while  around  the  spear-pierced 
heart  of  the  Sorrowful  Mother  in  the  open  Wound  are 
clustered  the  hearts  of  the  Lorettine  religious.  This  pic- 
ture, on  the  reverse  .side  of  which  Father  Nerinckx  wrote 
the  "  Morning  Manna  "  of  the  Society : 


w    > 
|D     bo 


Hymn  of  a  Century  123 

"  O  Dear  Sisters  and  scholars ! 
Love  your  Jesus,  dying  with  love  for  you  on  the  Cross ! 
Love  Mary,  your  loving  Mother,  sorrowing  at  the  foot  of  the  cross ! 
Love  one  another,  have  only  one  heart,  one  soul,  one  mind' ! 
Love  the  Institute,  love  the  Rules,  love  Jesus'  darling  humility !" 

was  placed  on  the  Epistle  side  of  the  altar,  the  celebrating 
Driest  would  read  aloud  the  "  Manna  ",  and  the  Superior, 
representing  the  Sisters,  and  the  eldest  pupil,  the  school, 
would  come  up  to  the  altar-railing  and  kiss  the  image  of 
he  Sacred  Heart. 

The  "  Loretto  picture "  was  also  designed  by  Father 
Nerinckx  and  likewise  done  in  Europe  in  181 6.  The  first 
Duilding  on  the  left  is  Father  Nerinckx'  own  dwelling  and 
is  still  preserved  on  the  grounds  at  the  Mother  House.  The 
worthy  historian,  John  Gilmary  Shea,  writing  April  25, 
1 89 1,  to  a  Sister  of  Loretto,  says: 

Many  thanks  .  .  .  for  the  delightful  old  view  of  the  Con- 
sent of  Loretto.  It  is  so  quaint  and  odd  that  it  deserves  a 
>lace  among  queer  pictures.  They  tell  a  story  of  an  officer  of 
;he  English  army  in  India  who,  having  been  sent  with  a  de- 
triment into  a  new  part  of  the  country  near  the  mountains, 
bought  that  a  sketch  of  the  new  fort  and  its  surroundings 
vould  interest  friends  in  England.  So  he  prepared  a  careful 
jketch  and  sent  it  to  the  London  Illustrated  News.  He  re- 
reived  by  return  mail  a  letter  of  thanks,  but  when  the  paper 
irrived,  to  his  horror  and  the  intense  enjoyment  of  all  his 
fellow  officers  the  whole  picture  had  been  filled  up  with  palm- 
:rees,  when  in  fact  there  was  not  a  tree  of  any  kind  in  sight 
from  the  fort.  It  was  in  vain  for  him  to  protest  that  his  sketch 
lad  not  been  followed,  he  was  the  butt  of  all  regimental  jokes. 
WTien  he  wrote  to  London  complaining  indignantly  of  the  lib- 
erty taken  with  his  drawing,  they  replied  that  the  English 
xiblic  required  palm  trees  in  pictures  from  India!  The  Bel- 
gian engraver  seems  to  have  had  the  same  idea. 

"  And  if  there  be  a  grave-yard,  they  plant  the  cross  and 
iig  three  spades."    It  was  formerly  a  Lorettine  custom  for 


124  American  Catholic  Historical  Society 

the  community  to  go  to  the  grave-yard  on  every  first  Mon- 
day of  the  month  after  the  recitation  of  the  Dies  Irae  and 
for  each  member  to  dig  a  spadeful  of  earth  from  the  grave 
destined  for  the  Sister  who  might  be  next  to  die.  This 
custom,  faithfully  kept  at  the  Mother  House  until  1896, 
was  thereafter  discontinued,  as  it  could  not  be  generally 
practised  in  the  Society. 

The  term  4<  Dear  Mother  ",  appearing  in  the  quotation, 
was  the  title  given  to  the  "  Generalissima  ". 

A  certain  "  sending  to  a  new  establishment  "  proved  one 
of  the  most  pathetic  that  pen  has  ever  recorded,  resulting 
in  the  death  from  fright  of  one  of  the  Sisters.  We  shall 
not  here  repeat  the  story  which,  at  every  re-reading,  gives 
forth  a  new  aroma  of  spiritual  beauty.  We  refer  ou 
readers  to  the  Life  of  Father  Nerinckx  by  Bishop  Maes, 
or  to  the  Annals  of  Loretto  by  Anna  C.  Minogue.  The 
Annals  states  in  part : 


; 


In  1867  three  Sisters  started  for  Santa  Fe,  traveling  from 
St.  Louis  with  Bishop  Lamy,  Father  D.  M.  Gasparri,  S.J.,  two 
other  Jesuit  Fathers  and  two  Sisters  of  Charity.  On  Friday, 
June  14th,  the  caravan  left  Leavenworth,  Kansas,  reaching  St. 
Mary's,  at  that  time  a  reservation  of  the  Pottawattamie  In- 
dians, on  the  2 1  st.  From  that  point  on  the  party  was  more  or 
less  beset  by  savages,  who,  however,  showed  no  indication  of 
fighting  until  the  evening  of  the  17th  of  July,  when  fifty  of 
them  suddenly  appeared  and  began  their  attack  on  the  caravan. 

We  learn  from  the  History  of  the  Sisters  of  Charity,  of 
Leavenworth,  published  in  1898,  that  there  were  twenty- 
six  in  the  party  and  that  the  Indian  fight  lasted  three  hours 
— "  bullets  flying  around  the  canvass  of  the  Sister's  wagon 
and  arrows  piercing  it  until  it  was  covered  with  them." 
Six  days  later  the  party  was  again  set  upon  by  the  Indians, 
the  terrorizing  situation  lasting  throughout  the  entire  night. 
The  five  Sisters  remained  in  a  tent,  tortured  by  fears  more 


Hymn  of  a  Century  125 

agonizing  than  their  defenders  could  dream  of,  and  fer- 
vently they  prayed  for  death  before  falling  into  the  hands 
of  the  maddened  savages.  "  Drenched  with  rain  and  hold- 
ing down  the  poles  of  their  tent,  the  poor  Sisters  sang  a 
hymn."  (This  from  the  Leavenworth  History.)  What 
hymn  the  historian  does  not  tell  us,  but  those  Western  winds 
surely  caught  these  words,  as  they  ascended  from  sorely 
tried  hearts : 

"  We  from  this  wretched  vale  of  tears 
Send  sighs  and  groans  unto  thy  ears ; 
Oh,  then,  sweet  Advocate,  bestow 
A  pitying  look  on  us  below !" 

Many  of  these  temporary  directions  of  Father  Nerinckx, 
which  he  gave  as  suited  to  that  particular  period,  were  dis- 
continued long  years  ago,  but  that  point  of  Rule  which  re- 
quired the  singing,  night  and  morning,  of  Hail  to  the 
Queen,  the  Sisters  have  faithfully  kept  throughout  the 
century.  So  earnest  are  they  in  their  desire  for  the  ful- 
fillment of  this  ardent  wish  of  their  holy  Founder,  that 
some  not  blessed  with  voice  have  prayed  for  that  gift  if 
only  they  might  sing  this  hymn  with  the  community.  It 
is  considered  very  unworthy  of  a  Lorettine  to  be  dilatory 
in  this  pious  exercise,  while  the  sick  desire  not  to  be  dis- 
pensed from  it.  At  the  present  time  there  is  in  the  Loret- 
tine house  of  Santa  Fe,  New  Mexico — Academy  of  Our 
Lady  of  Light — an  aged  Religious  who  has  been  sixty-seven 
years  in  the  Order,  and  who,  now  no  longer  able  to  go  to 
the  Chapel,  sings  alone,  in  her  own  little  room,  at  her  early 
rising  hour  of  about  three  o'clock  in  the  morning,  the  loved 
"  Salve  ".  At  Loretto  Heights  Academy,  Loretto,  Colo- 
rado, where  are  taken  for  burial  the  remains  of  those  mem- 
bers who  die  in  the  cities  of  Denver  and  Colorado  Springs, 
the  Sisters,  in  file  on  either  side  of  the  front  entrance  await 
the  arrival  of  the  hearse,  and  greet  the  remains  of  their 


126  American  Catholic  Historical  Society 

sacred  dead  with  the  age-used  hymn  to  their  Heavenly 
Mother.  With  special  fervor  is  the  hymn  sung  on  occa- 
sions of  Reception  and  Profession,  and  on  the  splendid 
occasion  of  the  Order's  Centenary,  in  191 2,  it  was  made  a 
special  feature  in  the  celebration  of  each  House,  while  the 
Religious  of  the  Mother  House  and  local  houses  of  Ken- 
tucky made  a  pilgrimage  to  the  site  of  "  Little  Loretto  ", 
and  sang  with  heartfelt  gratitude  on  the  very  spot  where 
their  cradle  was  first  rocked,  the  hymn  their  Father  taught 
them,  that  has  ever  been  their  consolation  in  the  long 
ascent  to  "  Calvary ",  that,  though  old.  to  them  ever 
younger  and  sweeter  grows : 

"  Hail  to  the  Queen  who  reigns  above!" 

Note. — Through  Dr.  H.  Grattan  Flood  it  is  learned  that  this  trans- 
lation of  the  Sakw  Regina  is  in  the  Primer  (London)  of  1685.  (See 
Records  of  the  American  Catholic  Historical  Society,  Vol.  XXVI, 
No.  4.)— S.  M.  A. 


REVEREND  CHARLES  NERINCKX.1 


BY  THE  REV.  JOSEPH  J.  MURPHY,  J.  C.  D. 


No  apology  is  needed  for  a  new  biography  of  Reverend 
Charles  Nerinckx,  the  famous  pioneer  missionary  of  Ken- 
tucky and  founder  of  the  Congregation  of  the  Sister  of 
Loretto  in  that  State.  Bishop  Maes  had  already  written 
an  extensive  biography  and  several  minor  sketches  had  ap- 
peared, but  there  is  ample  room  for  the  present  volume 
which  conveys  much  new  information,  based  on  recently 
discovered  documents.  The  life  story  of  Father  Nerinckx 
is  most  interesting,  almost  fascinating,  and  the  present 
lengthy  review  is  given  in  the  hope  of  leading  our  readers 
to  secure  this  volume  and  learn  the  difficult  conditions  that 
confronted  the  pioneer  missionaries  of  a  century  ago  in  our 
own  land. 

Charles  Nerinckx  was  born  in  Herffelingen,  in  Brabant, 
2  October,  1761,  the  eldest  of  a  family  of  fourteen  children. 
He  studied  philosophy  at  Louvain  and  theology  at  Mech- 
lin, where  he  was  ordained,  1  November,  1785.  After 
spending  eight  years  as  assistant  at  the  Mechlin  Cathedral 
he  was  appointed  pastor  of  Meerbeek,  a  country  town  mid- 
way between  Brussels  and  Louvain.  The  times  were  far 
from  peaceful  and  then,  as  now,  Belgium  was  the  battle- 
field of  Europe.  He  writes :  "  At  Mechlin,  the  previous 
year  (1793),  I  suffered  from  the  first  invasion  of  the 
French,  and  the  day  after  my  installation  at  Meerbeek  the 

1  Life  of  Rev.  Charles  Nerinckx,  Pioneer  Missionary  of  Kentucky 
and  Founder  of  the  Sisters  of  Loretto  at  the  Foot  of  the  Cross,  by 
Rev.  W.  J.  Howlett.     191 5.    Mission  Press,  Techny,  111. 


128  American  Catholic  Historical  Society 

second  invading  army  reached  my  parish  ...  the  French 
took  possession  of  the  country,  and  I  was  forced  to  flee 
from  my  house  in  the  dress  of  a  layman,  and  seek  refuge 
in  various  houses  for  about  three  weeks"  (p.  33).  The 
infiltration  of  French  revolutionary  ideas  and  the  general 
laxity  of  morals  made  his  priestly  work  difficult,  but  his 
unceasing  labors,  particularly  with  the  children,  had  begun 
to  show  promising  results,  when  (17  October,  1797)  his 
refusal  to  subscribe  to  the  schismatical  oath  required  by 
the  French  government  led  to  his  banishment  from  his 
parish.  The  next  few  years  were  spent  in  hiding  in  the 
diocese  of  Ghent,  where  he  acted  as  Chaplain  to  the  nuns 
who  directed  the  hospital.  His  name  was  placed  on  the  list 
of  fugitives  from  justice,  and  death  or  exile  would  be  the 
penalty  if  he  were  apprehended.  Under  these  circum- 
stances, as  a  return  to  his  parish  was  out  of  the  question, 
his  thoughts  turned  to  America,  and  20  September,  1803, 
he  wrote  to  Bishop  Carroll,  offering  his  services  for  the 
American  missions.  His  application,  endorsed  by  the 
mother  of  the  Reverend  Demetrius  Gallitzen,  was  favorably 
received.  Nine  days'  journey  on  foot  and  two  by  water 
took  him  to  Amsterdam,  whence  he  set  sail  for  Baltimore, 
where  he  arrived  after  a  three  months'  voyage,  14  Novem- 
ber, 1804. 

After  spending  several  months  at  Georgetown  College, 
he  was  appointed  by  Bishop  Carroll  as  assistant  to  Father 
Badin,  who  had  labored  in  the  Kentucky  missions  since  his 
ordination  in  1793.  He  joined  Father  Badin  at  St. 
Stephen's,  thirteen  miles  from  Bardstown,  2  July,  1805. 
The  parish  boundaries  were :  "  Florida  and  Louisiana  on 
the  south,  the  Mississippi  on  the  west,  Detroit  on  the  north, 
and  the  Alleghanies  to  the  east  "  (p.  104).  The  residence 
of  the  missionaries  was  a  small  cabin  of  two  rooms,  and 
from  this  as  a  centre  there  were  eighteen  stations  to  be 
visited  at  stated  times  and  numerous  other  smaller  places 


Reverend  Charles  Nerinckx  129 

to  be  visited  as  occasion  permitted.  Here  he  remained  for 
seven  years,  and  then  removed  to  Hardin's  Creek.  "  Often 
he  was  known  to  ride  twenty-five  or  thirty  miles  fasting  in 
order  to  be  able  to  say  Mass.  .  .  .  He  crossed  wilderness 
districts,  swam  rivers,  slept  in  the  woods  among  the  wild 
beasts.  ...  He  often  arrived  at  a  distant  station  early  in 
the  morning  after  having  ridden  during  all  the  previous 
night"  (p.  121).  The  following  winter  was  completely 
taken  up  by  a  general  visitation  of  the  missions  by  the  two 
priests,  and  later  Father  Nerinckx  was  given  charge  of  the 
settlements  located  east  of  their  home  church.  He  writes 
in  a  letter :  "  On  the  15th  of  November,  1805,  just  one  year 
after  my  arrival  in  America  I  had  the  happiness  of  laying 
the  corner-stone  of  Holy  Mary's  Church.  .  .  .  The  church 
will  cost  about  $400.00,  which  I  intend  to  pay  in  trade" 
(p.  138).  In  another  letter  he  gives  some  interesting  de- 
tails of  his  activities :  "  We  have  some  twenty-four  missions 
to  attend.  The  most  remote  church  is  sixty  miles  from 
here,  but  we  are  sometimes  called  as  far  as  180  miles  in 
either  direction.  ...  I  have  traveled  a  hundred  and  fifty 
miles  on  horseback  in  two  nights  and  one  day,  through  bad 
roads  and  all  kinds  of  weather.  .  .  .  My  usual  occupations 
during  the  week  are :  On  Sunday  I  am  in  the  saddle  at  about 
four  o'clock,  so  as  to  reach  one  of  my  missions  at  about 
half  past  six.  I  there  find  a  crowd  of  people  awaiting  my 
coming  to  go  to  confession.  We  first  say  the  prayers  for 
morning  and  make  a  meditation.  I  then  give  them  an  in- 
struction on  the  sacrament  of  penance  and  prepare  them  for 
it.  At  intervals  of  half  an  hour,  marked  by  the  ringing  of 
a  bell  .  .  .  one  of  the  congregation  says  the  beads  for  a 
special  intention  already  determined,  and  so  on  until  about 
eleven  o'clock,  when  I  vest  for  Mass.  Before  beginning  the 
Holy  Sacrifice  I  give  a  short  address,  and  I  preach  after 
the  reading  of  the  Gospel.  After  Mass  I  have  the  children 
pray  for  special  intentions.     The  congregation  is  dismissed 


130  American  Catholic  Historical  Society 

between  one  and  two  P.  M.,  when  I  am  ready  for  baptisms 
and  funerals,  if  there  should  be  any.  Seldom  do  I  break 
my  fast  before  four  o'clock,  unless  to  take  a  glass  of  water 
or  milk,  and  it  often  happens  that  when  I  have  had  a  bite 
someone  is  ready  to  take  me  twenty  miles  or  more  on  a 
sick  call  "  (p.  140). 

The  Maryland  Catholics  who  settled  in  Kentucky,  as  a 
rule,  brought  with  them  no  traditions  of  generosity  towards 
the  Church  (Bishop  Spaulding's  explanation  of  this  peculiar 
condition  is  quoted,  pp.  150-153),  so  that  Father  Nerinckx 
was  forced  to  apply  to  his  friends  in  Belgium  to  aid  him 
in  building  and  furnishing  the  new  churches.  It  is  esti- 
mated that  he  received  over  $15,000.00  in  money  and  church 
supplies  from  abroad,  so  that  he  was  amply  justified  when 
he  said :  "  I  can  truly  say  that  I  alone  have  contributed  more 
to  the  church  than  the  four  or  five  hundred  families  under 
my  care  taken  together"  (p.  150).  Nevertheless  he  man- 
aged to  erect  more  than  ten  churches,  including  the  first 
brick  Catholic  church  in  Kentucky  at  Danville. 

In  1808,  he  refused,  despite  the  repeated  solicitation  of 
Bishop  Carroll,  the  office  of  Apostolic  Administrator  of 
New  Orleans.  On  the  second  Sunday  of  Lent  of  the  fol- 
lowing year  he  established  the  first  Holy  Name  Society  in 
America,  at  St.  Charles'  Church,  Hardin's  Creek,  Marion 
County  (p.  222).  Soon  after  the  arrival  of  Bishop  Flaget 
in  Bardstown,  n  June,  181 1,  a  conference  of  the  five  secu- 
lar and  four  Dominican  priests — the  entire  clerical  body  of 
Kentucky — was  held  for  the  purpose  of  distributing  the 
diocese  into  missionary  districts  with  defined  limits.  To 
Father  Nerinckx  was  assigned  practically  half  the  state  of 
Kentucky,  with  residence  at  St.  Charles  in  a  "  little  log 
cabin  of  one  room  that  served  him  as  study,  sleeping-room 
and  dining-room  ".  The  following  year  he  was  able  to  lay 
the  first  foundations  of  the  Sisters  of  Loretto  at  the  Foot 
of  the  Cross.     The  author  gives  an  interesting  account  of 


Reverend  Charles  Nerinckx  131 

the  early  days  of  the  order,  of  their  struggles  and  the  con- 
stant care  of  their  founder,  who  never  rested  until  the  rule 
had  been  approved  by  the  Holy  See.  An  old  Sister  gives 
the  following  word-picture :  "  Father  Abell  walked  into  the 
room  where  the  sisters  were  eating  from  tin  plates,  two  to 
each  plate,  taking  turns  with  the  single  knife  and  fork  to 
help  herself  to  a  portion  of  the  cabbage  or  potatoes,  with  a 
slice  of  bacon  fried  or  boiled,  which  comprised  their  usual 
dinner.  Each  had  a  tin  cup,  filled  with  some  dark-colored 
beverage  called  coffee,  but  which  in  reality  was  boiling 
water  that  had  been  poured  over  some  burnt  crusts  of 
bread  but  not  a  grain  of  the  aromatic  plant  was  present " 

(P.  382). 

Father  Nerinckx  made  two  visits  to  Europe  to  secure 
priests  and  sisters  for  the  work  of  the  diocese,  and  also 
furnishings  for  the  churches.  On  his  first  visit,  in  181 5, 
he  had  published  a  pamphlet :  "  A  Glance  at  the  Present 
Condition  of  the  Roman  Catholic  Religion  in  North  Amer- 
ice ",  an  excellent  resume  of  the  progress  made  in  the 
spread  of  the  faith  in  America.  He  states :  "  The  popula- 
tion of  the  United  States  is  between  seven  and  eight  mil- 
lions, and  among  these  there  are  about  300,000  Catholics  " 
(p.  278).  "Kentucky  contains  about  14,000  Catholics  .  . 
including  the  Bishop,  the  whole  number  of  priests  in  this 
diocese  is  12.  .  .  .  Tennessee  has  no  priests.  .  .  .  Ohio 
has  no  priest.  .  .  .  Michigan  has  one  priest  at  Detroit.  .  . 
Indiana  has  no  priest.  .  .  .  Illinois  Territory  has  two 
priests"  (pp.  282-283). 

After  his  return  from  his  second  trip  to  Europe,  during 
which  he  persuaded  Father  De  Smet  to  devote  his  life 
to  the  American  mission  to  the  Indians  of  the  Far  West, 
he  remained  near  Loretto  for  a  short  while.  He  left  there 
16  June,  1824,  and  scarcely  two  months  later  breathed  his 
last  at  St.  Genevieve,  Missouri,  in  the  sixty-third  year  of 
his  age. 


132  American  Catholic  Historical  Society 

Such  are  the  salient  features  of  the  strenuous  mission- 
ary career  of  this  saintly  pioneer.  In  the  volume  under  re- 
view, the  Rev.  W.  J.  Howlett  tells  the  complete  story  with 
marked  sympathy  and  affection  for  the  memory  of  Father 
Nerinckx.  The  liberal  extracts  from  the  writings  of  Father 
Nerinckx  are  a  specially  valuable  feature  of  the  book,  which 
contains  numerous  interesting  illustrations  and  an  index. 
A  map,  showing  the  location  of  the  various  missions,  would 
be  a  desirable  addition  to  an  otherwise  complete  and  highly 
interesting  book. 


The  Catholic  Summer  School  of  America        295 

Records  of  the 
American  Catholic  Historical  Society 

Vol.  XXVII  December,  191 6  No.  4 

some  of  the  results ;  but  those  who  come  after  us  will  reap 
them  in  the  fullness  of  a  ripened  harvest.  A  college  city, 
a  university  town,  will  rise  up  upon  the  shores  of  Lake 
Champlain;  halls  of  science  will  welcome  to  their  lecture 
rooms  thousands  of  students,  who  like  the  pilgrims  of  old, 
will  journey  thither  seeking  knowledge.  Hospitality  will 
spread  its  pleasant  cheer  before  all  and  enjoyment  and 
mirth  will  make  the  hours  of  relaxation  pass  amid  the  joys 
of  innocent  friendship.  Days  will  come,  and  learned  trav- 
elers will  delight  the  student  world  with  the  tales  of  dis- 
covery and  research.  Philosophers  and  seers  with  the 
illumination  of  faith  upon  their  words,  will1  separate  the 
dross  from  the  gold  in  the  principles  of  life;  and  a  purer 
and  higher  knowledge  of  God  and  of  themselves  will  come 
to  the  earnest  seekers.  The  warriors  of  faith,  while  dis- 
coursing of  the  deeds  of  old,  will  prepare  the  weapons  of 
defence  for  all  to  use  in  the  battle  of  the  present;  builders 
of  a  true  life  will  train  mind  and  heart  in  the  skill  necessary 
for  the  building  of  the  structure  of  faith.  In  a  word,  the 
Catholic  Summer  School  of  America  has  a  future  which 
may  be  made  a  potent  factor  of  our  religious  and  social  life 
as  American  Catholics,  opening  to  them  their  place  in  the 
great  intellectual  movement  which  is  destined  to  bring  to 
our  Church  and  to  our  people  the  treasures  of  mind  and 
heart  which  truth  transmits  across  the  ages  as  our 
inheritance. 


NOTES  ON  FATHER  NERINCKX' S  HYMNARY. 


RT.  REV.  MGR.  HUGH  T.  HENRY,  LITT.  D. 


The  list  of  hymns  selected  by  Father  Nerinckx  for  the 
Sisters  of  Loretto,  published  in  the  Records  for  June,  191 6, 
pages  116-119,  will  perhaps  bear  a  brief  comment  here. 

1.  It  is  gratifying  to  a  lover  of  the  Salve  Regina  to  know 
that  one  of  its  oldest  English  translations — and  in  some 
respects  the  happiest  of  any — should  have  found  an  abiding 
home  in  a  Religious  Community  in  the  United  States,  should 
be  so  closely  associated  with  the  name  of  the  Founder  of  the 
Community,  and  should  properly,  because  of  its  constant 
use  therein,  be  styled  the  "  Hymn  of  a  Century."  Sister 
Mary  Antonella  Hardy,  the  writer  of  the  highly  interesting 
article,  tells  us  that  "  throughout  the  years,  copy  after  copy 
of  words  and  music  has  been  requested,  especially  by 
priests ;"  that  the  question  was  often  asked :  "  Did  Father 
Nerinckx  make  this  translation  of  the  Salve  Regina?" 
and  that  no  other  information  could  be  given  than  that  the 
hymn  was  affectionately  styled  "  Father  Nerinckx's  hymn." 
The  full  quotation  of  the  hymn  in  the  Records  for  Septem- 
ber, 191 5  1  made  it  clear  that  Father  Nerinckx  was  not  the 
author;  and  in  the  Records  for  December  of  the  same 
year 2  the  present  writer  made  grateful  acknowledgment 
to  Dr.  W.  H.  Grattan  Flood,  who  had  kindly  written  from 
his  home  in  Enniscorthy,  Ireland,  pointing  out  that  the 
hymn  was  printed  in  the  Primer  of  1685.3 

1  See  A  Philadelphia  Choir  Book  of  1787,  page  212. 

2  See  Philadelphia  Choir  Books  of  1791  and  1814,  page  326. 

3  Apropos  of  this,  it  may  be  interesting  to  add  that  other,  but  less 
felicitous,  versions  had  appeared  in  the  Sarum  Primer  of  1538,  and  in 
the  Primers  of  1599  and  161 5.  Seventy  years  had  elapsed  between 
this  last-mentioned  translation  and  the  classic  one  of  the  Primer  of 
1685.  It  is  curious  to  note  that  the  Primer  of  1687  thought  it  desir- 
able to  print  a  prose  version  (Hail,  holy  Queen,  Mother  of  Mercy). 


Notes  on  Father  Nerinckx' s  Hymnary  297 

The  American  use  of  the  hymn  was  frequent  in  our 
hymnals  of  older  date,  but  appears  to  have  ceased  entirely 
in  the  more  recently  edited  volumes  containing  hymns, 
whether  issued  in  America  or  in  the  British  Isles.  I  do  not 
wonder  that  so  many  requests  for  copies  of  the  hymn 
should  have  been  made,  under  the  impression  that  it  was 
rare.  But  it  seems  pitiable  that  such  a  beautiful  and  brief 
version  of  the  great  Anthem  of  the  Blessed  Virgin  should 
have  been  replaced  in  our  hymnals  by  versified  tributes  to 
Our  Lady  which  are  very  questionable  from  the  standpoint 
of  poetic  taste  and  spiritual  unction.  The  relatively  ven- 
erable age  of  the  English  version  might  well  have  served  to 
keep  it  in  loving  memory  in  both  prayer-books  and  hymnals. 
And  here  in  America  it  has  been  associated  with  our  earliest 
hymnody.4  Thanks  to  such  articles  as  that  dealing  with 
this  hymn  as  well  as  with  the  collection  assigned  by  Father 
Nerinckx  for  the  Sisters  of  Loretto5  we  may  hope  to  have  at 
some  future  time  a  history  of  American  Catholic  hymnody 
which  will  possess  more  than  a  merely  historical  value. 

2.  Father  Nerinckx's  list  of  hymns  comprises  more  than 
forty  titles.  Whence  did  he  derive  them  ?  He  could  have 
found  the  English  version  of  the  Salve  Regina  in  several 
volumes  published  in  America  before  the  year  1822.  It  is 
not  necessary,  therefore,  to  suppose  that  he  might  have 
obtained  it  "  from  his  Reverend  brother,  John  Nerinckx, 

4  In  addition  to  the  Philadelphia  Compilation  of  1787,  1791  and  1814, 
I  find  it  in  the  Roman  Catholic  Manual  or  Collection  of  Prayers, 
Anthems,  Hymns,  published  in  Boston  in  1803 ;  in  a  volume  of  Hymns 
for  the  Use  of  the  Catholic  Church  in  the  United  States  of  America, 
issued  at  Baltimore  in  1807;  in  a  Collection  of  Sacred  Hymns  for  the 
Use  of  the  Catholic  Churches  in  Kentucky,  printed  at  Bardstown  in 
1815;  in  a  Collection  of  Psalms,  Hymns,  Anthems,  etc.,  published  in 
Washington,  D.  C,  in  1830,  and  in  A  Colleccion  of  Sacred  Hymns 
(Louisville,  1853). 

5  See  Hymn  of  a  Century  by  Sister  Mary  Antonella  Hardy  in  the 
Records  for  June,  1916,  pp.  1 13-126. 


298  American  Catholic  Historical  Society 

who,  an  exile  from  Belgium  because  of  the  Revolution,  was 
ordained  in  London  in  the  year  1802,"  as  Sister  Mary  An- 
tonella  suggests.  But  what  was  his  source  for  the  remain- 
ing hymns?  All  but  three  of  the  hymns  in  his  collection 
are  given  in  Hymns  for  the  Use  of  the  Catholic  Church  in 
the  United  States  (Baltimore,  1807).  This  fact  is  highly 
suggestive,  but  not  conclusive;  for  the  title  of  No.  4 
("Whilst  Angels  to  the  world  proclaim")  is  so  found  in 
the  Compilation  of  1787,  1791,  18 14,  but  the  word 
"Whilst"  is  changed  to  "While"  in  the  1807  volume  of 
Hymns.  Of  the  three  hymns  I  have  referred  to  as  not  given 
in  the  1807  volume,  one  (No.  7  :  "  Through  all  the  changing 
scenes  of  life  ")  is  found  in  the  Compilation  of  1787,  1791, 
1 8 14,  and  also  in  the  Manual  (Boston,  1803).  I  am  in- 
debted to  Sister  M.  Antonella  Hardy  for  the  information 
that  the  remaining  two  (No.  14:  "I  hear  a  charming 
voice  "),  No.  28 :  ("  O  Mother  of  the  light  ")  are  found  in 
Collection  of  Sacred  Hymns  for  the  Use  of  the  Catholic 
Churches  in  Kentucky  (Bardstown,  181 5). 

3.  "  Father  Nerinckx'  injunction  that  no  new  songs  nor 
new  tunes  '  besides  those  now  in  use  at  Loreto '  be  brought 
in,  was  a  wise  provision  against  the  introduction  of  non- 
Catholic  words  and  music.  Unconscious  he  must  have 
been  of  the  certain  Protestant  authorship  of  4  Through  all 
the  changing  scenes  of  life,'  and  the  same  authorship  sus- 
pected of  '  While  angels  to  the  world  proclaim,'  and  '  O 
praise  ye  the  Lord  .'"  6  There  are  other  hymns  in  the  list 
besides  these,  however,  which  are  of  Protestant  authorship. 
No.  8  ("Grateful  notes  and  numbers  bring")  is  by  the 
Rev.  Wm.  Dodd,  an  Anglican;  No.  10  ("Jesus,  lover  of 
my  soul  ")  is  by  the  Rev.  Charles  Wesley;  No.  18  ("  Wel- 
come, sweet  day  of  rest")  is  by  the  Rev.  Isaac  Watts.  I 
merely  note  these  without  comment,  although  much  might 

6  Cf.  Records,  June,  1916,  p.  119  and  September,  191 5,  p.  220. 


Notes  on  Father  Nerinckx's  Hymnary  299 

be  said  about  No.  10  and  its  use  in  Catholic  hymnals.  It  is 
a  beautiful  hymn — confessedly  so  by  the  suffrages  of  hym- 
nals of  all  denominations.7 

4.  No.  30  is  a  translation  of  the  Stabat  Mater  ("  Under 
the  world's  redeeming  wood  ").  The  first  line,  as  given  in 
Father  Nerinckx's  list,  is  thus  found  in  the  Boston  Manual 
of  1803,  in  the  Baltimore  Hymns  of  1807,  and  in  the  Wash- 
ington Collection  of  1830.  It  is  a  corruption  (possibly 
meant  as  an  emendation)  of  the  true  title :  "  Under  the 
world-redeeming  Rood."  This  is  a  version  of  the  Stabat 
Mater  found  in  the  Primer  of  1687  (as  a  new  rendering  of 
the  great  Sequence)  and  in  subsequent  Primers  and  Office- 
books.  It  is  not  improbable  that  Dryden  was  its  author, 
for  his  conversion  to  Catholicity  took  place  in  1686 — one 
year  before  the  translation  appeared — and  he  is  known  to 
have  translated  some  of  the  old  Latin  hymns  of  the  Divine 
Office.  Certainly  the  unction,  the  poetic  diction,  the  power- 
ful rhythms,  the  close  antitheses,  of  this  exquisite  poem  are 
worthy  of  his  pen.  What  could  better  illustrate  all  these 
peculiarities  than  the  third  line  of  the  first  stanza  ? 

Under  the  world-redeeming  Rood 

The  most  afflicted  Mother  stood, 

Mingling  her  tears  with  her  Son's  blood. 

One  may  well  question  the  taste  of  the  compilers  of  pres- 
ent-day prayer-books  that  could  forget  such  venerable  treas- 
ures of  sacred  verse  as  the  translations  of  the  Salve  Regina 
and  the  Stabat  Mater  which  the  elegant  discrimination  and 
the  deep  and  tender  piety  of  Father  Nerinckx  have  so 
fortunately  made  part  of  the  hymnal  treasury  of  the  Sisters 
of  Loretto  at  the  Foot  of  the  Cross — at  the  Foot  of  the 
"  world-redeeming  Rood." 

7  Sister  Mary  Antonella  Hardy  writes  to  state  that  Dr.  W.  H. 
Grattan  Flood  declares  No.  13  ("My  God,  my  life,  my  love")  to  be 
also  of  Protestant  authorship. — Editor. 


THE  CAPUCHINS  IN  ACADIA  AND  NORTHERN  MAINE 

(1632-1655) 


REV.  JOHN  LENHART,  0.  M.  CAP. 


(Continued) 

LABORS  AMONG  THE  INDIANS. 

The  Capuchins  did  not  restrict  their  labors  to  their  Aben- 
aki Seminary  and  to  the  care  of  the  French  settlers.  They 
worked  successfully  at  the  conversion  and  civilization  of  the 
Indians  throughout  the  whole  extent  of  their  large  mission- 
ary field.  "  The  soft  and  religious  influence  of  the  Capu- 
chins," remarks  Rameau,119  "  contributed  not  a  little  to  the 
establishment  and  consolidation  of  the  peaceful  relations  be- 
tween the  French  and  the  Indians."  "  The  universal  fidelity 
of  the  Micmacs  to  the  faith  of  their  baptism,"  writes  Father 
Candide,  O.  M.  Cap.,120  "  seems  to  us  to  be  due  to  a  great 
extent  to  the  influence  of  the  Capuchins.  The  instruction 
of  the  *  Barefooted  '  Friars,  whose  memory  is  still  alive 
among  them,  must  be  traced  back  to  the  time  of  the  Capu- 
chins. It  blended  later  with  that  the  Recollects  who  re- 
entered this  mission  in  1673.  The  Micmacs  still  retain  the 
memory  of  the  two  kinds  of  missionaries  who  had  evan- 
gelized them  :  the  '  Black  Robes  '  and  the  '  Baref  ooters  r 
The  latter  designation  had  been  a  puzzle  to  them  for  a  long 
time.  They  found  its  solution  in  1894  when  the  Capuchins 
made  their  appearance  in  the  Micmac  mission  at  Risti- 
gouche." 

Moreover,  the  spectacle  of  a  staunchly  Catholic  colony 

119  Op.  cit.,  p.  88. 

120  Port  Royal,  p.  33&> 


